Upālivādasuttaṃ
The householder Upāli sets out to argue that bodily action is weightiest, but on hearing the reasoning sees that mental action matters more. The Buddha still tells him to reflect before changing teachers, and to keep giving to the ascetics he used to support.
In the Upāli Sutta of the Majjhima Nikāya, the ascetic Dīgha Tapassī tells the Jain leader Nigaṇṭha Nātaputta that the Buddha declares mental action more blameworthy than bodily or verbal action, whereas the Jains hold that the bodily rod is most blameworthy. Upāli the householder, a leading lay follower, volunteers to go and debate the matter himself.
The Buddha agrees to talk on condition that Upāli stands by the truth, then gives several examples until Upāli's own answers contradict each other. Upāli admits he agreed from the very first simile, but kept arguing because he wanted to hear the replies, and asks to become a lay follower.
The Buddha instead tells him to reflect first, and reminds him that his family has long been like a well for the Jain ascetics, so he should continue giving alms to those who come. At the end, Upāli explains that a good teaching must withstand examination by the wise, and praises the Buddha's qualities at length.
The Buddha says he describes three kinds of action: bodily, verbal and mental. In doing evil, he declares mental action more blameworthy; he does not declare bodily and verbal action as blameworthy as mental action.
Before fixing your words or actions, ask what you are intending in your mind right now, since actions tend to follow that intention.
The Buddha asks: if a Jain ascetic, walking back and forth, kills many small creatures unintentionally, does Nātaputta say it is very blameworthy? Upāli says not; only if intended is it very blameworthy. He admits his own side places intention under the mental rod, which contradicts his claim that the bodily rod is weightiest.
When someone makes a mistake, distinguish whether they meant it or slipped, and respond to each case appropriately.
Before the discussion, the Buddha says they can talk if Upāli will stand by the truth. During it, whenever Upāli's answers don't fit together, he points out that the later statement doesn't match the earlier one, and reminds him of that agreement to speak truthfully.
Before discussing a topic you disagree on, agree first that you are talking to find the truth, not to win, and admit it when your own words contradict each other.
When Upāli asks to become a lay follower, the Buddha says: reflect first and then act; it is good for a well-known person like you to reflect first. Upāli is even more pleased, since if another sect had won him as a follower, they would have paraded banners all over Nālandā.
When you feel so inspired that you want to make a big life change at once, give yourself time to think. An intention that has been reflected on is more stable.
The Buddha says Upāli's family has long been like a well for the Jain ascetics, so he should think of giving alms to those who come. Upāli says he had heard that the Buddha teaches giving only to him and his disciples, but in fact the Buddha encourages him to give to the Jains too.
If you change temples, groups or beliefs, you needn't withdraw your goodwill from the people you were with. You can still help and respect them.
When Nātaputta accuses Upāli of being converted by a magic spell, Upāli replies that this converting magic is good. If his beloved relatives, if all nobles, brahmins, merchants and workers, if the whole world were converted by it, it would be for their welfare and happiness for a long time.
When someone says you've "changed", calmly ask yourself whether you changed because you saw better reasons, or because you were swayed by emotion.
Upāli tells a simile: an old brahmin, indulging his young wife, takes a baby monkey to a dyer to be dyed, pounded and smoothed. The dyer says the monkey can take dye but not pounding or smoothing, unlike a new cloth, which can take all three. The Jain doctrine pleases fools but can't withstand questioning, while the Buddha's teaching pleases the wise and withstands questioning and examination.
When you come across information or a belief you like the sound of, ask hard questions and look for evidence. What is true doesn't fear examination.
This discourse fits today's arguments about beliefs, politics and opinions at work. The lesson is accepting when the other side's reasoning is better, without losing face.
The Buddha's attitude is also striking. Rather than rushing to recruit a well-known person, he tells him to think carefully, and not to cut off the ties or support he had with his former group. Changing your mind needn't come with cutting people off or looking down on them.
The teaching on mental action also reminds us that intention is the source of speech and deeds. Look after the mind well, and body and speech will follow.
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